Re-post:

On the 10th May 2015 my ministerial mentor John Colwell was my invited guest preacher at church. Afterwards, I took the opportunity – since it’s not every day a Bible scholar pops round – to ask him some questions.

John is a pastor/scholar, a man who loves the Church because he loves God first. He was tutor in systematic and historical theology at Spurgeon’s College for fifteen years, serving in pastorates both before and after. He has written on Theological Ethics, Practical and Pastoral Theology, and among his several books, he has written, The Rhythm of Doctrine, Living the Christian Story and Promise and Presence, as well as publishing on the eschatology of Karl Barth.

Question 1

What has been and now is your area of special theological interest?

“That’s a very straight forward question without a straight forward answer. I suppose because of the age we’ve lived in, one of the things that has driven me, since the 1970’s was the effect that post-modernism…let’s call it “late modernism”….let’s call it “humbled modernism”….has had on our thinking; has the effect on, not just simply Christian Doctrine, but how we read our Bible and study the Bible. So that’s been one fascination which I try to address in the things I have done. The other thing that has driven me has been to challenge the disconnectedness of theology, the ease with which a theological course becomes quite distinct and separate sub-disciplines. I suppose my theological heroes are those who have challenged that, so I can’t comprehend biblical studies that is not doctrinal, or doctrine that is not biblical or that is not liturgical and worshipful, and anything that is not focused on what it means to be a disciple of Jesus in this world. So it is that disconnectedness that has been what I’ve tried to challenge in doing the things that I’ve done.”

Question 2

You’ve just mentioned your heroes, now, apart from Rosie and Jesus, who have been your greatest influences?

“Well initially I suppose, though I never met him, Karl Barth, because I think as a student, Barth enabled me to begin to marry together my head and my heart, in a way that nobody I’d read before did. I realise most people come to Barth via Calvin; I came to Calvin via Barth. So he was my first influence, and I have been greatly blessed by being taught by people who had themselves been taught by Barth – Tom Smail especially, Tom Torrence to a lesser degree. And although he was of a younger generation, Colin Gunton was a massive influence on me. Through his books but especially through an exchange of letters Stanley Hauerwas has been a massive influence, as has Robert Jenson. Robert Jenson was Colin Gunton’s first doctoral supervisor, and so I came to know Robert through Colin. These would be my current heroes, but if you want to go back in the past, how long have you got? I’m fascinated by the theology of Irenaeus. I fell in love with Thomas Aquinas relatively late in life when I realised he said the almost diametrically opposite of what as a good Protestant I thought he said. And Jonathon Edwards the American revivalist. When you read his writings, they are profound. There has been a renaissance in Edwards Studies, but I think in earlier days, he was much much underrated.”

Question 3

You are a “Baptist Sacramentalist” – not a word heard that often in Baptist circles, and well known for your writing in this regard – a rare breed it seems to me…

“Not as rare as I once was. And interestingly, this change is happening in the United States. Which if all you know about the United States is the Southern Baptist Convention is extraordinarily surprising. That’s been one of the revelations to me, how much momentum this has got the other side of the Atlantic.”

…What is “sacramentalism” and why do you afford it such significance?

“I’m not sure how briefly I can say that. It’s something I’ve written before and made the point that all theology is inevitably autobiographical, even if you’re trying for it not to be, so it’s best to admit this from the word go and be up front about it. I suppose it’s my own spiritual journey. My own very thorough and deep involvement in the Charismatic movement, but my involvement in the Charismatic movement as someone all his adult life wrestled with chronic depression. Recognising that the enormous danger – not just of Charismatic spirituality, but various spiritualities – are very feeling orientated and not promise orientated. And it seems to me what defines us as Christians is the promise of God not how we feel. That’s what the sacraments are. If we just take Baptism and the Lord’s Supper, they are visible promises of God to us. And this should be the basis of how we live as Christians, not on how we feel, but the fact of what God has said.”

I guess every generation has faced this reality: feelings verses promise. It’s not a modern phenomena, but seems to be such a powerful….”I don’t feel like going to church”…….”I don’t feel God’s presence so I doubt my own faith.” We hear it regularly as pastors such is its power…

“Yes you’re right that there’s probably been this tension, but my suspicion – I’m no sociologist or anthropologist – but my suspicion is that it is much stronger in our age than it has been previously. I would link that I suppose, with what Christian pastors are often moaning about, with a sense of lowering of committment, a reluctance to commit, a lowering of a sense of duty. Previous generations have been strongly driven by a sense of duty and a sense of honour – honour a word we often hear of only in negative ways, in the worst contradictory sense of that word – it’s just not a concept that seems to be current now, so I think the older generation need to reflect on how the world more generally has become a more feely orientated age, and I think that’s very dangerous. It’s particularly dangerous – and this is where is becomes auto-biographical – it’s particularly dangerous for those whose feelings are not always positive and good, and therefore to say no, I am baptised, here at this Table there is bread and wine and at Calvary there was a Cross, and how I feel has got nothing to do with that, it’s irrelevant.”

Question 4

I first met you in the crazy days of my MA module you taught at Bristol Baptist College as you know. You have been a senior lecturer at Spurgeon’s College and a pastor of several churches and no doubt a few other things. What do you see as the greatest challenge to men and women as they engage in contemporary pastoral ministry and what future challenges do you see on the horizon?

“We’ve already talked in private conversation, about the greatest challenge: it is the challenge not be a pastor but to be a Chief Executive. I’m not saying for a moment we should be deliberately inefficient, we try to lead churches. No where in the Bible does Jesus call himself the Good Chief Executive Officer or the Good Administrator, he calls himself the Good Shepherd. So the chief challenge to pastoral ministry is to remain true to that calling to be a minister of Word and Sacrament; to feed the flock of God and it seems to me, there are increasing pressures on pastors not to be that. To be coming up with 5-year plans, 10-year programs and mission statement and vision statements and policy statements….”

It’s so good to hear you say that….

“…I know, but I’m not saying these things are wrong in themselves, but I think they can be massive, massive distractions, and yes, we have an enemy who rejoices in nothing more than distracting us from what we’re supposed to be doing.”

“These two would be other “heroes” of mine and I would add Stanley Hauerwas too. The classic of course is Richard Baxter’s The Reformed Pastor which I advise my students at Spurgeon’s to re-read every five years, and remind themselves what it was they were called to be doing. Only, it’s got an unfortunate title because of the ‘reformed’ and they think of reformed in the Calvinist sense – now yes, OK, that was Baxter, although he was a quite idiosyncratic Calvinist, but he’s talking about the Reformation of pastoral ministry, and what Pastoral ministry is at its heart. And when we are under this threat of all kinds of business speak, it is important to remind yourself what God has called you to be….and do note my language there, the thing God called you to benot what God called you to do.”

So if that’s a present danger, what do you see on the horizon as a coming challenge?

[Big sigh] “History is littered with unhelpful and false predictions. You’re asking me this question in the week where poll-pundits got the election predictions spectacularly wrong. There are the obvious things of living in an increasingly post-post-Christian society (I meant a double “post”), because a post-Christian society still remembers what it is it is post; a post-post-Christian society doesn’t and I think that is dangerous for society in which we live because so much of the foundation for how society is organised and run has sprung from a tradition which we’ve now departed from. I think in that sense it’s going to become increasingly difficult for the church to be the church…I say “increasingly difficult”….is that quite true….in some ways you could say it’s more exciting because it’s clear, the demarkation is clear, the church is called to be the church, but the temptation of the church is to try to be the world. I’m not saying we’re heading for a period of terrible persecution. I don’t think that’s true. I think terrible indifference will be closer to the truth. But we are being called to function as the church in an age that doesn’t have a clue what we are talking about, and I think that is a massive challenge. Yet there are so many other things in society that we haven’t quite caught up with as church, the global market and how we have Corporations that are economically more powerful than nations. That is a new world order that none of us have quite got our heads round yet, and what it means to be Christians in a world order like that. I don’t really know, but those are the challenges I think.”

Question 5

Can you tell us one strength and one weakness of the contemporary UK Baptist church scene?

“This can be answered in lots of different ways. It is many questions disguised as one! Just to answer the Baptist point, I don’t think I’ve ever been more convinced about Baptist distinctives than I am now. I believe profoundly in the integrity of the local church. I believe profoundly that when the people of God gather, Jesus is present by His Spirit to guide us. I think I will go so far as to say I have a sacramental understanding of the church meeting – there’s a promised presence here for which we gather. So I’m more convinced than ever about this, yet more uneasy about the way our Baptist Union has made decisions and is travelling….I feel for the first time probably in my life, really quite not at home with certain things. I see that as a challenge. I’m still not quite sure why that is the case and I refuse to just put it down to economic crises of various orders, but that to me is a serious thing. So our Baptist strengths are what we bring to the Ecumenical table, something our forebears discovered and which we passionately believe, and which, rightly understood, keeps us with a servant understanding of what it means to be the church of Jesus Christ within the world, to be Christian ministers within the world, because it is so overtly non-hierarchical – that’s our strength. The weakness is as we’ve discussed already and not limited to Baptist life: this non-committal, this reluctance to commit which is new and something I noticed after fifteen years teaching at Spurgeons followed by a pastorate, the situation of committment had massively, massively changed. Whereby many have being a Christian and going to church as a hobby mentality. I do think this is a massive problem right now, a weakness, which in countries where it’s harder to be a Christian, I suspect it’s not such a problem.”

One feeds off the other doesn’t it? If you have non-committal and the Baptist distinctive is promised presence in the gathering, which assumes committment, prevailing culture is undermining the very thing that makes us distinctive…

“Exactly.”

Question 6

What do you do to relax John?

“Play the piano. One thing about being retired is you never worry if the sun will shine on your day off. If the sun is shining you go for a walk whether it’s your day off or not because you’re retired and every day is a day off! Rosie and I like walking and I like Real Ale. So a walk in the country with a really good pub at the end is our idea of heaven.”

That sounds like the perfect theologian to me John.

Question 7

The year is 2276. Someone picks up a book and the Rev. Dr. John Colwell is remembered. What do you think it would say?

“It would be a blank piece of paper…”

No it won’t, I’m not having that….

“Oh it will, I mean come, come, come! You just look at the number of books that are published on a weekly basis. Most of them are in print for a very short space of time and long since forgotten. Most of us don’t even make a footnote in Church history.”

I know, but what would it say if it said something….maybe I should ask Rosie….?

“I don’t know. I’m not sure any of us can say how others might remember us. Ok, I guess books have a shelf-life longer than flesh and blood and therefore somebody may pick this up and say there was this obscure British Baptist who had some weird ideas about sacraments and the way in which theology should be done. If you’re asking me how I’d like to be remembered, I’d like to be remembered as a good husband and father and grandfather. I’d like to be remembered as a caring pastor.

I agree, but forgive me for pushing this: It has been said that students and congregations don’t remember everything they hear in the lecture hall or from the pulpit (which is shocking in itself), but what they do remember is what the tutor/pastor was passionate about. Does that help you pin point what this 2276 piece of paper would say?

“When I was inducted in the church where I was pastor, Rex Mason said in his sermon, “John, long after everybody here has forgotten everything you’ve ever said, they will remember the man you are.”

With my thanks to John Colwell, an excellent scholar, great writer, amazing preacher, good friend and mentor.

There is a dynamic in being a pastor that is quite incredible. We are neither managers nor mechanics; farmers nor chefs; social workers nor nurses. And I am grateful for those who do these things. Yet pastoring with integrity is most certainly not “running the church” (God forbid), but it is about being squeezed by Heaven’s Hands whilst living and loving in this pressurised mixed up world, often perfectly encapsulated by individual congregations around the world. Too many people bemoan “the state of the church” myself included – but take one minute to think about it….how can it be anything but, this side of Glory?

My own church is no exception (and they are entirely innocent of anything this blog produces ;-), and whilst the list below is an accurate reflection of pastoral ministry, it ebbs and flows with varying degrees of weight and emphasis throughout the points on the list in a pastor’s ministry.

I am totally confident in the Gospel of Jesus Christ to break rocks to peices and re-make old, sin-tired hearts anew. And that process by definition is hard, tough, gritty, life-changing and will divide people. That is why P. T. Forsyth is right to say that the Gospel, when proclaimed faithfully, will both attract and repel its hearers. The Gospel is a dividing thing, and so it should come as no surprise that churches are places, under Gospel proclamation, that wrestle, Jacob-like, with the Angel of the Lord, until a new person is formed. The church is not a happy social club where we are meant to just “get on” and “be nice”, not a place where things should be smoothed over into a kind of bland conforming mediocrity, but a gathering of sinners learning what it means to be the New Humanity created in, through and by, the atoning and redemptive work of Christ. The church should be a lot rougher, not smoother. And that’s how grace works: Grace doesn’t work or isn’t needed in a wonderful, open, tolerant, all-loving, all-embracing community (this is how some people wish the church was) – how can it? To exercise grace, there must be un-grace and disgrace. To exercise patience, there must be impatience and all manner of urgencies. To exercise true agape love, there must be self-love and no-love, etc, etc.

Sinful men and women all of us. And some of us sinners go on under the call of God to be pastors. And it is these pastors who face what I think are astonishing complexities in everyday life, simply because we are going about the business of the Kingdom of God – and that is terrifying in its own right. Jesus builds his church, and this sometimes (often?) despite the church, despite me.

I have finally laid my mitts on a veritable gold mine – A. C. Thiselton’s Systematic Theology. There will likely be many snippets from this surprisingly little book in the future, so here’s the first one, concerning ‘Theological Principles Relating to Ministry’:

“The most profound of a number of principles concerns the mutuality or reciprocity of the church and the ministry, as against self-sufficient individualism and autonomy. We have already identified this as a key principle in relation to the church. Whatever the seductions of post-Enlightenment secularism about a self-contained, self-sufficient individual, no Christian individual possesses all the gifts of the Holy Spirit. For a healthy Christian life we depend on others, especially the teaching and guidance of Christian ministers, as Paul stressed in 1 Corinthians, and Calvin in his Institutes….

being able to win people’s approval or being dignified, in the sense of having gravitas or weight (kosmios);

having ability to manage (proistanai), whether a household or a church.

Other passages also suggest:

8. being a leader in mission (Matt. 28:19), and;

9. having a pastoral heart (John 21:15-17).

To be a “shepherd” implies not only “feeding” but also protecting the flock against enemies and marauders. . . . .

. . . . .Everything rests on mutual dependency and lack of self-sufficiency. In 1 Corinthians 3 Paul explains to the church in Corinth that either by rejecting specific ministers or by limiting themselves to the ministry of choice favourites, they are depriving themselves of what God wills to give them. Paul writes, “Do not deceive yourselves. . . .All things are yours, whether Paul or Apollos or Cephas. . . . all belong to you” (1 Cor. 3:18, 21-22)”

“I heard a Rabbi say not long ago, that Christian pastors have ruined the life of a Rabbi, because a Rabbi is a scholar and a preacher; but Christian pastors are social workers and therapists and a bunch of managers, and now people in his synagogue expect him to do that!

I would think that preachers – I think it’s exceedingly difficult – but I think that preachers have to decide what the main tasks are and practise enormous self-discipline about not being drawn away to do other things that do not properly belong to the ministry of Word and Sacrament….now you can’t do that completely…

But I believe that many preachers finally get around to their sermon in their fatigue from everything else. And if imagination is the key to good preaching, you cannot be imaginative when you’re exhausted!

So I think it has to do with ordering ones priorities, for the sake of ones best energy. And that, for many preachers, that means really deciding that this is the main task, and if you want the congregation to have missional energy and all of that, preaching is the pivot point for all of it.

If a pastor decides that, then a pastor is going to make more time for reading and study and prayer, which are the disciplines that cause the pastor to live, to some extent, in a different zone. And if we are to bring a word from elsewhere, then we have to live to some extent, elsewhere, and I don’t think that’s very easy given the huge demands and expectations on most pastors.”

Walter Breuggemann

(You can see this short interview here)

Although this very short interview does not fully outline the task of preaching or pastoral care, as this was not Breuggemann’s point. To my mind, he is suggesting that Christian ministry of any kind but especially that linked to Word and Sacrament, is less effective when conducted in the toxic atmosphere of fatigue.

The problem is that our toxic atmosphere of fatigue is also a toxic atmosphere of relentless activism (I wonder if there’s a link), so much so that we’ve made it a virtue, to the point where we feel guilty or feel compelled to express embarrassed justification when ‘caught’ reading a book – because when in-toxic-ated, we neither view nor value reading a book, or study, or even prayer as work!

So although not all questions are answered here, what WB does remind us of, is the supreme importance that the Gospel subverts our common narrative and purifies the toxicity all around us and crucially, in us. We need men and women called by God to Word and Sacrament, who are serving and feeding the Church from playful and thoughtful rest; playful and thoughtful study and playful and thoughtful prayer!

On the 10th May 2015 John Colwell was my invited guest preacher at church, you can listen to his sermon here. Afterwards, following lunch back at home, I took the opportunity – since it’s not every day a Bible scholar pops round – to ask him some questions. John is a pastor/scholar, a man who loves the Church because he loves God first. He was tutor in systematic and historical theology at Spurgeon’s College for fifteen years, serving in pastorates both before and after. He has written on Theological Ethics, Practical and Pastoral Theology, and among his several books, he has written, The Rhythm of Doctrine, Living the Christian Story and Promise and Presence, as well as publishing on the eschatology of Karl Barth. Continue reading →

Parables are a fantastic truth teaching tool. Jesus spoke in parables nearly all the time, and contrary to popular belief, it was not a “plain speaking” so the ordinary and the simple could understand easily (even though they could), but rather, it was coded language hidden in the every day ordinariness of things we all know: seeds, coins, sheep, sons, farmers and so on.

Even the disciples didn’t get them and asked Jesus for special insight (Mark 4:13) – to which he duly obliged, even if He would say later as though in a tragicomedy, “Are you still so dull?” (Mark 7:18).

There are plenty of versions from all types of business and industry of the parable below, but this one is concerned with pastoral ministry. It comes from a great blog by Richard Floyd at When I Survey. He adapts it brilliantly to fit the pastoral vocation, and here, he goes against his usual advice to explain it (well worth a follow-up read).

Remember, it’s a parable, so read it carefully….

In a certain city there lived a young pastor who was starting her first day at her first solo pastorate. She had met the staff, put all her books on the shelves, and was arranging her desk when a curious thing happened. She opened the desk drawer, and there were three sealed envelopes, numbered one, two, and three, encircled with a rubber band, and with a note attached.

She eagerly unfolded the note, and this is what it said: “Dear Successor. Welcome to the Old Church on the Green. When I arrived here many years ago I found three envelopes in my desk as you just have. They were from my predecessor and his note told me to open each of them in turn whenever I found myself in difficulty in the parish. This was very helpful to me, so I am providing you with three numbered envelopes to open when you need them. Blessings on your ministry. Your Predecessor.”

She didn’t know what to make of this, but soon forgot about the envelopes amidst the whirlwind of starting a new ministry, meeting new people, putting names with faces, in the general excitement and anxiety of the first months. And truth to tell, she had a joyful honeymoon period where she learned to love the congregation and they learned to love her, and everybody was very happy and content.

But in the fullness of time some discontents could be discerned among the faithful. Well-meaning advisors came to her to tell her things they had heard, not that they felt that way, but others did. None of the complaints were major, but they ate at her morale. Some said she had annoying mannerisms in the pulpit, that she was never in the office, that she didn’t do enough pastoral visitation, that she had been seen coming out of a yoga class during the daytime when honest hard-working people are at their jobs.

All these things got her down, and one day she spotted the forgotten envelopes in her desk drawer. She wondered if she should open the first one, and after some struggling and prayer about it, she did so. Inside was a single sheet of paper and on it were the words: “Blame your predecessor.”

She had once taken interim ministry training so she knew how to do this and immediately put the strategy into play. She told her boards and committee that congregations were really dysfunctional family systems and the dysfunction was caused by the former pastor. They all nodded their heads and agreed to be healthier, and they forgot all about their complaints against her, since it is always easier to judge someone that isn’t around. And once again everybody was happy and content.

There came a time, however, when new discontents emerged. The economy went South, pledges were down, fuel cost were up, the endowment which many worshipped had taken a hit, new members were slow to arrive to help pay the bills. She was no longer the new pastor, and there were hints and rumors that a different kind of a leader might fix the problems. She didn’t know what to do. She tried everything she could think of. She went to a centering prayer workshop, she got a Day-Timer, and she attended the Alban Institute conference called “When your Job Sucks.” But none of it seemed to help, so one day, after much struggle and prayer, she opened the second envelope. Once again it was a single sheet of paper and on it were the words: “Reorganize.”

So she convinced her board to create a long-term planning committee, write a new mission statement, and re-write the by-laws. And everybody got very busy, and worked hard together, and there wasn’t enough energy left to complain, and the church thrived for many seasons, and everybody in the congregation felt proud of themselves for having such a well-organized church and such a clever pastor. And, once again, everybody was happy and content.

By this time our pastor was frankly getting a little bored, and not a little burned-out, and wondered just how long she could put out the energy it was taking to keep such a well-organized church going. And her soul was disquited within her.

Once again she tried everything she could think of. She joined a pastor’s support group, she went on a Conference Committee on pastoral excellence, she bought herself a smart-phone and started a blog. But none of it seemed to help, so finally one day in desperation she went to her desk drawer and she opened the third envelope. Once again inside was a single sheet of paper and on it were the words: “Prepare three envelopes.”